{"id":7627,"date":"2025-11-16T21:38:39","date_gmt":"2025-11-16T18:38:39","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=7627"},"modified":"2025-11-16T21:38:39","modified_gmt":"2025-11-16T18:38:39","slug":"oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-31-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/oguz-haslakoglu-herakleitos-ve-parmenides-atolyesi-31-seminer-ozeti\/","title":{"rendered":"O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 31. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 31. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/span><\/p>\n

Seminerin Amac\u0131<\/strong><\/span><\/p>\n

Otuz birinci seminer, O\u011fuz Ha\u015flako\u011flu\u2019nun Herakleitos ve Parmenides At\u00f6lyesi<\/em> dizisinde d\u00fc\u015f\u00fcncenin son d\u00fczlemine, yani \u201chakikatin a\u00e7\u0131kl\u0131\u011f\u0131na\u201d ula\u015fma \u00e7abas\u0131na odaklan\u0131r. Bu seminerin amac\u0131, d\u00fc\u015f\u00fcncenin hem kendi kendisini hem de varl\u0131\u011f\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karan hareketini kavramakt\u0131r. Ha\u015flako\u011flu, Hegelci diyalekti\u011fi temel alarak, d\u00fc\u015f\u00fcnmeyi art\u0131k \u00f6znenin bir etkinli\u011fi de\u011fil, varl\u0131\u011f\u0131n kendi i\u00e7 hareketi olarak konumland\u0131r\u0131r. Bu ba\u011flamda seminer, d\u00fc\u015f\u00fcncenin nas\u0131l kendini a\u015farak \u201ca\u00e7\u0131kl\u0131k\u201d haline geldi\u011fini tart\u0131\u015f\u0131r.<\/span><\/p>\n

Ana Temalar<\/strong><\/span><\/p>\n

    \n
  1. D\u00fc\u015f\u00fcncenin Kendi \u00dczerine D\u00f6n\u00fc\u015f\u00fc<\/strong><\/span><\/li>\n<\/ol>\n

    Ha\u015flako\u011flu\u2019na g\u00f6re, d\u00fc\u015f\u00fcnce kendi \u00fczerine d\u00f6nd\u00fc\u011f\u00fcnde art\u0131k bir temsil ya da tasar\u0131m de\u011fildir. Kendini d\u00fc\u015f\u00fcnen d\u00fc\u015f\u00fcnce, varl\u0131\u011f\u0131n kendini a\u00e7ma bi\u00e7imidir. Bu d\u00f6n\u00fc\u015f, \u00f6zne-nesne ayr\u0131m\u0131n\u0131n ortadan kalkt\u0131\u011f\u0131 noktad\u0131r. D\u00fc\u015f\u00fcnmek, art\u0131k bir \u015feyi bilmek de\u011fil, varl\u0131\u011f\u0131n kendi a\u00e7\u0131kl\u0131\u011f\u0131nda kalmakt\u0131r.<\/span><\/p>\n

      \n
    1. Hegel\u2019de Hakikat Anlay\u0131\u015f\u0131<\/strong><\/span><\/li>\n<\/ol>\n

      Hegel i\u00e7in hakikat, varl\u0131\u011f\u0131n kendinde de\u011fil, kendisiyle ili\u015fkisi i\u00e7inde bulunur. Hakikat, bir \u201cdo\u011fruluk\u201d de\u011fil, bir \u201chareket\u201dtir. Ha\u015flako\u011flu, hakikati \u201ckendi kendini a\u00e7an b\u00fct\u00fcnl\u00fck\u201d olarak tan\u0131mlar. Bu tan\u0131m, Parmenides\u2019in \u201cbirlik\u201d fikriyle ve Herakleitos\u2019un \u201colu\u015f\u201d anlay\u0131\u015f\u0131yla birle\u015fir: birlik, harekette; hakikat, a\u00e7\u0131kl\u0131kta bulunur.<\/span><\/p>\n

        \n
      1. A\u00e7\u0131kl\u0131k (Al\u00e9theia) Kavram\u0131<\/strong><\/span><\/li>\n<\/ol>\n

        Seminerde \u201cal\u00e9theia\u201d kavram\u0131, yani \u201cgizlenmemi\u015flik\u201d ya da \u201ca\u00e7\u0131kl\u0131k\u201d, felsefi merkez haline gelir. Ha\u015flako\u011flu, Heidegger\u2019in yorumundan yola \u00e7\u0131karak, hakikati \u201c\u00f6rt\u00fcn\u00fcn a\u00e7\u0131lmas\u0131\u201d olarak de\u011fil, \u201ckendi a\u00e7\u0131kl\u0131\u011f\u0131nda var olan\u201d olarak okur. Hakikat, gizlenmi\u015f olan\u0131n ortaya \u00e7\u0131kmas\u0131 de\u011fil; var olan\u0131n kendi a\u00e7\u0131l\u0131\u015f\u0131nda kalmas\u0131d\u0131r. Bu nedenle d\u00fc\u015f\u00fcnmek, varl\u0131\u011f\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karmak de\u011fil, onun a\u00e7\u0131kl\u0131\u011f\u0131nda bulunmakt\u0131r.<\/span><\/p>\n

          \n
        1. Herakleitos ve Parmenides\u2019in Yeniden Birli\u011fi<\/strong><\/span><\/li>\n<\/ol>\n

          Seminerin bir di\u011fer ekseni, Herakleitos\u2019un \u201colu\u015f\u201du ile Parmenides\u2019in \u201cbir\u201di aras\u0131ndaki kar\u015f\u0131tl\u0131\u011f\u0131n a\u015f\u0131lmas\u0131d\u0131r. Ha\u015flako\u011flu, bu ikisini \u201ca\u00e7\u0131kl\u0131\u011f\u0131n iki y\u00fcz\u00fc\u201d olarak yorumlar: olu\u015f, a\u00e7\u0131kl\u0131\u011f\u0131n hareketi; birlik, a\u00e7\u0131kl\u0131\u011f\u0131n devaml\u0131l\u0131\u011f\u0131d\u0131r. Herakleitos\u2019un ate\u015fi, s\u00fcrekli yanarak kendini koruyan bir birliktir; Parmenides\u2019in \u201cbir\u201di ise, hareketin i\u00e7inde dinginle\u015fen bir b\u00fct\u00fcnd\u00fcr. B\u00f6ylece ikisi, Hegelci anlamda \u201cbirli\u011fin hareketi\u201d olarak birle\u015fir.<\/span><\/p>\n

            \n
          1. Hakikat ve Zaman<\/strong><\/span><\/li>\n<\/ol>\n

            Zaman, Ha\u015flako\u011flu\u2019nun yorumunda, varl\u0131\u011f\u0131n kendi kendini a\u00e7\u0131klama tarz\u0131d\u0131r. Zaman yaln\u0131zca de\u011fi\u015fim de\u011fil, a\u00e7\u0131kl\u0131\u011f\u0131n bi\u00e7imidir. Hakikat, bu zaman i\u00e7inde s\u00fcrekli yeniden do\u011far \u2014 \u00e7\u00fcnk\u00fc a\u00e7\u0131kl\u0131k, sabit de\u011fil, s\u00fcrekli yenilenen bir olayd\u0131r. Bu nedenle, \u201chakikat bir s\u00fcre\u00e7tir\u201d ifadesi burada ontolojik bir anlam kazan\u0131r.<\/span><\/p>\n

              \n
            1. D\u00fc\u015f\u00fcnmenin Eti\u011fi<\/strong><\/span><\/li>\n<\/ol>\n

              Ha\u015flako\u011flu\u2019na g\u00f6re, d\u00fc\u015f\u00fcnmenin eti\u011fi bilgiyle de\u011fil, sadakatle ilgilidir. D\u00fc\u015f\u00fcn\u00fcr, hakikatin a\u00e7\u0131kl\u0131\u011f\u0131na sad\u0131k kalmakla y\u00fck\u00fcml\u00fcd\u00fcr. Bu sadakat, bir dogma ya da kanaat de\u011fil, a\u00e7\u0131kl\u0131\u011f\u0131n kendisine y\u00f6nelmi\u015f bir a\u00e7\u0131kl\u0131k h\u00e2lidir. Etik, burada bir ilke de\u011fil, bir dikkat bi\u00e7imidir: Varl\u0131\u011f\u0131n kendi a\u00e7\u0131kl\u0131\u011f\u0131na dikkat kesilmek, d\u00fc\u015f\u00fcnmenin en y\u00fcksek bi\u00e7imidir.<\/span><\/p>\n

              Sonu\u00e7<\/strong><\/span><\/p>\n

              Otuz birinci seminer, Ha\u015flako\u011flu\u2019nun felsefi \u00e7izgisinde \u201cd\u00fc\u015f\u00fcnmenin kendini a\u015fmas\u0131\u201d olarak tan\u0131mlanabilir. Art\u0131k d\u00fc\u015f\u00fcnme, bir bilgi alan\u0131 de\u011fil, varl\u0131\u011f\u0131n kendi a\u00e7\u0131kl\u0131\u011f\u0131d\u0131r. Herakleitos\u2019un \u201colu\u015f\u201du ve Parmenides\u2019in \u201cbirli\u011fi\u201d, Hegel\u2019in d\u00fc\u015f\u00fcncesinde oldu\u011fu gibi, tek bir dairenin iki y\u00fcz\u00fc olarak birle\u015fir. Hakikat, art\u0131k bulunacak bir \u015fey de\u011fil, i\u00e7inde kal\u0131nacak bir a\u00e7\u0131kl\u0131kt\u0131r. \u201cD\u00fc\u015f\u00fcnmek, hakikatin sessiz a\u00e7\u0131kl\u0131\u011f\u0131nda kalmakt\u0131r.\u201d<\/span><\/p>\n

               <\/p>\n

               <\/p>\n

              Purpose of the Seminar<\/strong><\/span><\/p>\n

              The thirty-first seminar focuses on the ultimate stage of thought \u2014 the openness of truth itself. Its purpose is to explore how thought turns back upon itself and becomes the disclosure of being. Ha\u015flako\u011flu, drawing on Hegel\u2019s dialectic, redefines thinking as the self-movement of being rather than the act of a subject. Thus, the seminar examines how thought transcends itself to become openness<\/em>.<\/span><\/p>\n

              Main Themes<\/strong><\/span><\/p>\n

                \n
              1. The Return of Thought to Itself<\/strong><\/span><\/li>\n<\/ol>\n

                When thought returns to itself, it ceases to be representation. Self-thinking thought is the unfolding of being itself. This is the point where the subject-object division dissolves \u2014 to think is to dwell within the openness of being.<\/span><\/p>\n

                  \n
                1. Hegel\u2019s Concept of Truth<\/strong><\/span><\/li>\n<\/ol>\n

                  For Hegel, truth is not static but relational; it exists not in being itself but in the self-relation of being. Ha\u015flako\u011flu defines truth as \u201cself-disclosing totality,\u201d merging Parmenides\u2019s unity and Heraclitus\u2019s becoming \u2014 unity in motion, truth in openness.<\/span><\/p>\n

                    \n
                  1. The Concept of Al\u00e9theia (Openness)<\/strong><\/span><\/li>\n<\/ol>\n

                    \u201cAl\u00e9theia,\u201d meaning \u201cunconcealment,\u201d becomes the philosophical core of the seminar. Truth is not the uncovering of what is hidden but the abiding of being in its own openness. <\/em>To think is not to reveal but to remain within that which reveals itself.<\/span><\/p>\n

                      \n
                    1. Reuniting Heraclitus and Parmenides<\/strong><\/span><\/li>\n<\/ol>\n

                      Heraclitus\u2019s flux and Parmenides\u2019s unity are seen as two aspects of openness: flux as movement, unity as continuity. Fire \u2014 Heraclitus\u2019s image of becoming \u2014 sustains itself by transformation, while Parmenides\u2019s \u201cOne\u201d finds stillness within motion. Together, they form the unity of movement \u2014 the living structure of being.<\/span><\/p>\n

                        \n
                      1. Truth and Time<\/strong><\/span><\/li>\n<\/ol>\n

                        Time is the rhythm of disclosure. Truth does not stand outside time but unfolds through it. It is a continuous event, ever-renewed in being\u2019s self-opening. Thus, truth is not static correspondence but ontological renewal.<\/span><\/p>\n

                          \n
                        1. The Ethics of Thinking<\/strong><\/span><\/li>\n<\/ol>\n

                          For Ha\u015flako\u011flu, the ethics of thought lies in fidelity, not certainty. To think is to remain faithful to openness. Ethics is not a rule but an attentiveness \u2014 a quiet readiness before being\u2019s self-disclosure.<\/span><\/p>\n

                          Conclusion<\/strong><\/span><\/p>\n

                          The thirty-first seminar marks the culmination of Ha\u015flako\u011flu\u2019s philosophical trajectory: thought transcends itself to become the openness of being. Philosophy no longer seeks truth as an object but abides within it as presence. Heraclitus\u2019s flux and Parmenides\u2019s unity meet once more in Hegel\u2019s speculative circle. \u201cTo think is to remain within the silent openness of truth.\u201d<\/span><\/p>\n

                           <\/p>\n","protected":false},"excerpt":{"rendered":"

                          O\u011eUZ HA\u015eLAKO\u011eLU, HERAKLE\u0130TOS VE PARMEN\u0130DES AT\u00d6LYES\u0130 31. SEM\u0130NER \u00d6ZET\u0130 Seminerin […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-7627","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7627","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=7627"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7627\/revisions"}],"predecessor-version":[{"id":7628,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/7627\/revisions\/7628"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=7627"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}